Assuming there is any theory and practices of unionism and unionists known as Imouduism, one significant variant of it must deal with longevity. At 100 this week, Pa Michael Aiithokhaimien Imoudu upturns conventional wisdom about what actually promotes long-life. The labour icon has astonishingly combined stress, tension, agitation, deprivations and harassment that characterised his historic union life, with a century-long, long life! Imoudu’s proves an exception to the latest UNDP typical report that once again puts Nigeria’s life expectancy at 55. Pundits on struggling life definitely have a lot to reflect on in Imoudu’s life. Himself an ideologue of Maoist learnings, Imoudu outlives Chairman Mao (82) and even his older successor, Deng Xiaping (92)! A convinced and proud Zikist (the first Nigeria Labour Congress (NLC) under his leadership in 1950, amidst controversy, affiliated to Zik’s NCNC), Imoudu nonetheless outlives Zik. In 1987, he attended the funeral of Chief Obafemi Awolowo, his later years’ benefactor, without extra support than his legendary walking stick. Interestingly the cited mentors and compatriots of Imoudu are themselves some case studies in longevity.

What has age then got to do with some "icon-men" whose vocation is service to humanity? We all know that some men and women with deep impact on mankind often live shortened lives. But why do some of the world’s struggling men turn some exceptions? Why do they not fall easy prey to those common afflictions that have shortened the lives of even the most affluent and comfortable who lay no claim to any greater human cause? Imoudu’s life particularly assumes a mystique given that his notable contemporaries and comrades in trade union movement have also long passed on. Witness, Alhaji H.P. Adebola, Gogo Nzeribe, Simeon Adebo, Wahab Goodluck, Odeyemi, Adio Moses, Armstrong Ogbona, Mpamugo to mention but few. Pa Imoudu truly stands out as the mystery comrade, a senior ‘Abami-Eda of trade union movement!

If longevity is an issue in Imouduism, unprecedented honesty of purpose and commitment to the road freely chosen is another variant of it. The road chosen leads to restoration of dignity of labour and upliftment of working men from the deprivations of wage-slavery particularly under colonialism. This honesty of purpose explains the exemplary spirit of self-sacrifice, spontaneity, firmness, courage and even naivety that were traits of Imoudu’s active years. Roger Grail (1985) observes that since early 30s when the he challenged the absolute colonial labour regime in a strike, Imoudu became the "bete noire" of the colonial government adding that no other employee in Nigeria had more queries in his sacrifices, Imoudu intermittently went in and out of prisons and ended up indeed as a dismissed staff of Nigeria Railway without a pension! Only Hassan Sumonu, Frank Kokori and Adams Oshiomhole have demonstrated this sense of exceptional commitment since Imoudu’s days.

There are weighty objective conditions that will always limit the actions of those who desire some changes in society. Imouduism however shows that the potentials always exist for these concerned men and women to act in ways and manners in which changes are inevitable. The existing order may not be altered, but it can be modified for the better. Imouduism emerged during depressions/inter-war years of (1919-1939). Starvation wages and casual labour and ‘king-kong’ industrial relations were the norms. Unions’ functionaries were criminalised while colonial managers encouraged discriminatory/racist labour practices. Imoudu belongs to the first generation of Nigeria’s work force. Together with his compatriots, they were Nigeria’s ‘proletarians’ who came in confrontation with the colonial order. The tactics and strategies were as diverse as the problems; strikes, rallies, appeal and petition writings. The only thing constant in Imouduism is the purpose: get justice for the working men! It is to the eternal credit of Imoudu, that the early struggles of workers humbled colonial employers, making them to reckon with labour and unions. The introduction of Cost of Living Allowance (COLA) (modern day fringe benefits), abolition of casual labour, job-classification and minimum wage were the fallouts of the principled struggle of Imoudu’s era. The subsequent labour reforms which made government to recognise unions through the famous Trade Union Ordinance of 1938, conscious official encouragement of enlightened union officials, strong and independent unions, mediation and conciliation in trade disputes, work men compensation legislation were logical outcomes of Imouduism.

Imouduism is also about organisation, the obvious foundation for workers’ collective actions. In 1932, as a machinist, with other daily paid operatives and apprentices in Railway mechanical workshops, he formed the Nigeria Railways workers union, disregarding the then existing National Staff Union and the Mechanic Union, which represented only the elitist clerical/technical and compliment staff. Since then, Imoudu had been part of the formation of not less than 10 (ten) unions and labour centres. He could disagree on principles and walkout of organisation, as was the case during the ideological acrimony of 50s/60s, but only to form another organisation and not retreat to resignation. What is common to all Imodu’s led organisations is their independence and democratic methods. Imoudism is an epitome of active and worthy voluntarism in which unionists relevance is measurable only (and only) in reference to workers interests and nothing more. As an organisation man, no restriction for Imoudism: started as an employee of Railways, Imoudu transformed into full time unionists spaning four decades. The artificial divide of card/non-card carrying is alien to Imoudism. Again few unionists have been able to cross all trade union bridges as the legendary Imoudu! Perhaps Hassan Sumonu, who metamorphoses from assistant secretaryship to President of his union, then two (2) term President of NLC and now secretary Generalship of Organisation of African Trade Union Unity (OATUU).

Lastly, Imoudism was invented by men and (women mostly as supporters and sympathizers) all humble background representing the great diversities of great Nigeria. They were primarily motivated by the need to serve humanity through deep commitment to workers’ union struggle. They included great names like Nduka Eze, I. O. Elias, Gogo Nzeribe, Mallam Nock, Ikoro, Uche Onu, Kaltungo, H. P. Adebola, Simon Adebo, Etim Bassey, Wahab Goodluck among others. These men find themselves playing the vanguard roles not by some design of their own. If you like, they just find themselves in position of leadership. Thanks to their honesty of purpose and learning by actions! The result was the laying of foundation for one of the pillars of post-independence namely; trade union movement. Nigeria’s political parties actually learn from the wealth of experience generated by these pioneer unionists in organisation building, conduct of meetings and methods of strategy. It is significant to note that future leaders of post-independent Nigeria emerged from the ranks of these self-made men. The notable include late T. Elias, a member of executive council of Railway Native Staff union in 1919. He later became a Professor of law and President of the World Court in Hague. Then late Chief Simon Adebo. He was the secretary to Federal Union of Railway men under Imoudu leadership. He later became secretary to Western state government and Nigeria’s Ambassador to United Nations.

Yet it is the mystique of Pa Imoudu that he holds on to unionism until retirement. He resisted the lure of ‘higher’ life, which in turn underscores essential Imoudism. At a time the battle for ‘higher’ life (i.e. political offices) has assumed a frightening dimension (witness assassination, impeachment) Imoudu’s humble but dignified self-contentment is a lesson for the few that care. We have rewarded national honours. When are we going to properly honour dignify of labour that Imoudu symbolises? Imoudism means disinterestedness of exceptional bent; once a unionist, always a unionist! This then explains why yours sincerely joins others today to wish Dr. Pa Imoudu a disinterested birthday at his Orah residence (not London) near Auchi.

Original text of this article was written in 1997 when Imousu was 95

Sept 2002